時間割表・シケプリ置き場 09年入学文ⅠⅡ22組 Neuling

SUPPLEMENT PREPARATION for On Ca mpus

・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・

Sc oring your Be st in

Eng lish 1

英語Ⅰ 必勝マニュアル

〔2006 年度 夏学期 １年〕

・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・・ PREPARATION for On Ca mpus

SUPPLEMENT

東京大学 2006 年度 文科Ⅰ

Ⅱ類１年 25 組 編

Humanity 1&2, 1

st

class25, the Univ ersity of T oky o 2006, K omaba

目次

Ho w to WIN the Te st for Eng lish1 ^{＜傾向と対策＞}

3

Written by Ryohei Yamanaka Referred to “all-todai.com”

Outline , Voc a bula ry,

& Liste ning Sc ript

₅

Listening Script written by Hiroyuki Ishikawa (except chapter7, written by Ryusei Tezuka) Original text edited by Department of E nglish, The University of Tokyo, Komaba

PRETEST1

₂₅

Original text edited by Department of E nglish, The University of Tokyo, Komaba

PRETEST2

₃₀

Original text edited by Department of E nglish, The University of Tokyo, Komaba

How to WIN the Te st for Eng lish 1

傾向と対策

○ 出題形式

＜問題構成＞

例年大問Ａ∼I の９題。Ａ∼E は筆記、F ∼I はリスニングで、配点は 50％ずつである（た

だし昨年度夏学期は大問Ａ∼Ｊの 10 題、Ａ∼Ｆが筆記であった）。試験時間は 90 分、今

年度（2006 年度）の試験は７月 13 日（木）９時５０分開始である。

＜解答形式＞

４択選択問題・５択選択問題が中心。筆記では他に 10 択選択問題、英単語や数行の文の 記述問題、並び替え問題など。リスニングでは他に書き取り問題、正誤問題など。解答 用紙は表面にマークシートと記述解答欄、裏面に記述解答欄。

○ 出題内容

〔筆記〕

１．空欄補充問題

教科書の文章に穴をあけて埋めさせる問題。この設問は数が非常に多い。教科書その ままの出題であるため答えは明快だが、ややこしい選択肢も多く注意が必要。挿入語 を自ら指摘する問題は難関。頻出はコンテクストのポイントとなる接続詞や副詞、重 要なキーワードなど。

２．換言問題

比喩表現や指示語の言い換えを考えさせる問題。英単語のマイナーな意味を別の英語 で言い換えさせる設問が多い。頻出は教科書の右側ページに注がついている単語。 ３．英文和訳問題

例年は 1 問のみ出題。選択肢はすべて英語なので、唯一日本語で解答する箇所である。

４．段落整序問題

例年は４つの文章の並び替え問題。ずれると全問不正解になるので注意が必要。

〔リスニング〕

１．書き取り問題（ビデオ教材）

５∼６単語の文章を５∼６箇所ディクテーションする。スクリプトや音声データを活 用すれば容易である。

２．内容一致問題（ビデオ教材）

単語選択問題や内容一致選択問題、本文内容と照らし合わせた正誤問題など。正誤問 題は_”T rue_”“F alse_”の他に_“Cannot Decide_”という選択肢もあり、やや難関。

速くなく、難易度も高くはない。

○ 対策

英語１のテストは教科書を片手に解けば非常に簡単なテストであり、深く考えさせるよ うな問題は少ない。ゆえに、訳本を頭に入れたり単語の意味を暗記したりすること以上に 重要なのは、On Campus やスクリプトをひたすら読み込むことである。単語を埋めるだけ の問題が多い以上、何回か読むことで本文を覚えてしまうのが１番の対策といえる。

この必勝マニュアルでは授業で扱った章の解説文、単語帳（単語帳はあくまで難関語彙

のリストであり、試験に出そうな語彙のリストではないことに注意）、授業教材のリスニン

グスクリプト、そして筆記パートの模擬試験を２回分（プレテスト１は 2005 年度夏学期試

験、プレテスト２は同年度冬学期試験の傾向に即して作問）、収録した。この必勝マニュア

ルを試験のためのガイドブックとして活用し、是非「優」をもぎ取って欲しい。

YOU

(1- 1, c ha pte r1)

【 The O utline ^】

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マルクスの批判を示す。それは彼らが独自性という複雑なものがつくられる過程を無視しており、人間は 社会的関係の中においてしか独自性を生み出すことができない、というものだった。著者は社会的関係 を’who you are’(自分とは何か)という観点から考えることを提案し、「自分」は生まれ育つ過程で関係した あらゆるものによってつくられると強調する。次に筆者はある編者の手紙の中から「自分が何を知ってい るかは自分にしかわからない。だからこそ意見や気持ちを書いて表現することが大切だ」というメッセー ジを引用し、そのことばを世の学生たちに伝えたいと述べる。一人一人は社会との相互的関係によって生 まれる独自の「自分の歴史」をもっているからこそ自分が何を知っているかは自分にしかわからない、そ してその関係を意識するほど世界からより多くのことを学ぶことができる、というのが筆者の主張である。

【 Vo c a b ula ry ^】

8 ^□ re linq uish ^{手放す，断念する} 51 ^□ rud im e nta ry ^{初歩的な，未発達の} 8 ^□ d e fa ult ^{不履行，欠席，棄権} 58 ^□ te ne t ^{主義，教義}

13 □ c o nve ntio na l 型にはまった，因習的な ₅₉ □ a g g re g a te 集める，総計… になる 19 □ d e va sta ting ^{破壊的な，痛烈な} 68 ^□ stre nuo us ^{非常に活発な，熱心な}

19 □ sto ut ^{頑強な，太った} 75 ^□ m a ro o n ^{孤立状態になる}

20 □ rig id ly ^{堅く，厳格に} 76 ^□ sing le -ha nd e d ly ^独力で 21 □ ha ste n ^{急ぐ，せきたてる} 88 ^□ ind ivid ua te ^{特徴づける}

25 □ va c uum ^{真空，孤立状態} 89 ^□ a b surd ity ^{不合理，ばかげたこと} 29 □ m a ve ric k ^{無所属政治家，異端者} 94 ^□ e la b o ra te ^{精巧に作る，念入りに作る} 33 □ im m e rse ^{浸す，埋める} 133 □ fle d g ling 駆け出しの若者、青二才 36 □ a sp ire ^熱望する 137 □ injunc tio n ^{命令，指図}

39 □ m isc hie vo us ^{有害な，いたずらな} 148 □ e xte rna lize 具体化する，外在化する 44 □ e m e rg e ^{現れる，抜け出す} 150 □ m e ta p ho ric a lly ^{隠喩で，比喩的に} 44 □ a rd uo us ^{困難な，努力を要する} 155 □ a c c um ula tio n ^{蓄積、蓄財}

Saito: Today, I am very happy to be talking with Professor Norma Field, from the University of Chicago, who is actually the author of the main text of your reading material. Now thank you very much Professor Field, for joining us on this E nglish 1 program.

Norma: Thank you so much, it's a great pleasure for me, and I’m so glad you actually came to Otaru. Saito: When I first read the text of your address, I thought that it was a very good message

probably designed to inculcate the students with the importance of society. But uhh.. after reading uhh...some of Kobayashi Takeji's novels, knowing that you are an expert on them, uhh...I thought that the idea of individuality, uhh... or individual group dichotomy, might have come from your experience of researching into Komabayashi Takeji's literature. Is that true?

Norma: Actually No. It's the opposite. (Laugh) Saito: Oh...

Norma: It's the opposite. I had..I had...I was very far from imagining then that I might work on Kombayashi Takeji. umm...So probably it's (who...) the person that I was coming up with that address umm...that lead me to researching Takeji, and not the other way. Uhh..I...I think that in that address, I was thinking that there's inequality in uhh...how much people are...young people...all of us...are encouraged to feel individual. Some...some people...Some of us grow up being very much affirmed as individuals...Others of us do not. And there is a real imbalance between whether we feel totally free and self-determining, or feel utterly helpless and determined. Umm...Neither of which I think is a very uhh...useful way to be in the world. I'm a more...I'm a bleaker person now... than when I made that address... Both: (Laugh)

Norma: I find that...umm...the values I was trying to communicate then... umm...which I don't renounce at all, but I find it much more of a struggle...to say this is what I think is truly important in education and beyond...so what I'm beginning to learn now is...umm...the importance...the responsibility of being hopeful. Sometimes I feel being older now...that umm...the world is not going to get better in my lifetime. And then I say... but if you look at most of human history...it's dark. Most of human history is dark. Our age is probably not outstanding...in that sense... So then what are the...intellectual and...emotional and...umm...indeed spiritual kinds of discipline wee need to...to live with hope? Which is I think an obligation we have to each other.

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□ Inc ulc a te 教える

□ a ffirm e d a s ind ivid ua ls 個人の尊厳が守られている

□ Re no unc e 認めない

□ d ic ho to m y 強い分別

□ b le a k 悲観的な

FAT

(1- 2, c ha pte r2)

【 The O utline ^】

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「やせているほうがいい」という考え方は現代の風潮に過ぎず絶対的なものではない。だが一方で絶対的 価値である健康という面で考えると、男女ともにそれぞれに適切な体脂肪率がある。最後に筆者は今回の テーマが体脂肪と健康の関係、そして体脂肪を日常的なウォーキングで効果的に減らす方法である、と述 べて導入を締めくくる。

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基づいた体脂肪と健康の関係は近年ようやく解明された。脂肪細胞は、食欲の減退や脂肪の分解を促す leptin や脂肪酸の新陳代謝の加速を促す adiponectin といった”good hormones”^{を分泌する一方で、インス} リンの働きを弱めるresistin や脂肪性の物質を血管に放出する cytokines といった”bad hormones”^を分泌 するのであるという。筆者は効果的な歩き方についての話に移る。まず、歩くことは毎日することである こともあり体脂肪の燃焼に非常に効果的であるという。次に筆者は、重心が安定した移動をするヒトの歩 行と、強い推進力が生まれる一方でエネルギーの無駄が多いヒトの走行の、力学的な違いを説明する。そ の後筆者は「カンガルーは時速６kmに達すると飛び跳ねて移動し始める」という研究を紹介し、人間が歩 行から走行の切り替える速度は時速７. ５km であり、これが歩行と走行のエネルギー消費が逆転するポイ ントであると述べる。よって、エネルギー消費が最も少ない歩行速度は時速３kmから５kmであるが、時速 ７. ５km で歩くことで同じ速度でジョギングするのと同じくらい効果的にエネルギーを消費し体脂肪を燃 焼することができるのである。

【 Vo c a b ula ry ^】

9 ^□ inna te ^{生得の，先天的な} 70 ^□ ske le ta l ^{骸骨の，概略だけの}

33 □ b a sa l ^基礎的な 75 ^□ hind e r ^{妨げる，邪魔する}

33 □ m e ta b o lism ^{新陳代謝，物質交代} 77 ^□ p a nc re a s ^すい臓

34 □ p ro ne ^{∼の傾向がある} 89 ^□ a rte ry ^{動脈、幹線}

41 □ b e lly ^{腹，胃，食欲} 96 ^□ e nc ro a c h ^{侵食する，侵略する} 46 □ c linic a l ^{臨床(医学)の} 105 □ utilize ^{利用する，役立たせる} 47 □ o b e sity ^{(病的な)肥満} 106 □ c um ula tive ^{増加する，累積的な} 48 □ d ia b e te s ^糖尿病 114 □ p e nd ulum ^振り子

51 □ so p histic a te d ^{洗練された，高度な} 120 □ d ia g o na lly ^{対角線に，斜めに} 54 □ e nd o c rine ^内分泌の 126 □ lo c o m o tio n ^{運動，移動} 57 □ se c re te ^分泌する 147 □ o sc illa tio n ^{振幅，振動，動揺} 59 □ a c c um ula te ^{集まる，蓄積する} 153 □ c o nse rva tio n ^{保護，管理} 62 □ sym p a the tic ^{同情する，交感神経の} 155 □ e xp e nd iture ^{消費，支出} 62 □ d isso lve ^{溶かす，(組織を)解散する} 157 □ fa tig ue ^疲労

In the reading for today’s session, Professor Naokata Ishii explains some of the exercise benefits of walking. And luckily for us, walking is one of the cheapest and easiest forms of exercise. But to get the benefits of walking for exercise, it’s important to do it the right way. So we asked an expert, Professor Ishii’s assistant, Ms. Maiko Kudo to give us some hints. According to Ms.Kudo, the most important point is to start with good posture. Proper posture is absolutely basic, not just when you are walking or standing, but also when you are sitting. It keeps our bones and joints in the correct alignment, so that we use our muscles properly. It decreases stress on the ligaments, holding the joints of the spine together. It prevents fatigue, because with good posture, we use our muscles more efficiently. And this means, we use less energy. It prevents backache, and muscular pain. It helps us look good. Ms. Kudo started out by showing us how to sit down, and stand up――Smoothly and safely. Looks really easy, doesn’t it? But do you sit and stand that elegantly? Then, Ms.Kudo moved on to standing. Here, she’s demonstrating how we should stand with our chins tucked in, imagining a straight line running from our ears, through our shoulders, and down to our feet. Finally, she showed us how to walk properly. This turned out to be way more complicated than we’d ever imagined. Most of us slouch along without thinking much about it. But it turns out that there really is an art to walking well. Ms. Kudo said it was important not to bend forwards. We should look straight ahead, to a point about 5 meters in front. We should keep our arms balanced, and moving naturally. When each foot hits the ground, we should make sure it’s the heel that hits the ground first. OK so far? Right then. Now, let’s focus our attention on the way our body weight shifts. We need to check that our weight is not being distributed unevenly, wavering outer or inner edges on our feet. Our strides should be longer behind, than in front. And if we find ourselves moving sideways, or upwards and downwards, that means the weight shift is not being done properly. One more thing, don’t take really long strides. If you want to walk faster, it’s better to increase the number of steps you take, than to lengthen your strides. Of course, there are other important elements besides posture to bear in mind, if we want to make sure that our walking is effective exercise. We need to think about the correct way of breathing, and of course we should wear the right kind of shoes. So it’s all a bit complicated. But as we learned from today’s reading, walking is a great way to get into shape. And because it’s something most of us do everyday, we might as well try to do it right.

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□ lig a m e nts 靱帯

□ slo uc h a lo ng だらけた感じで進む

□ fa tig ue 疲労

□ a rt こつ

TRADITION

(1- 3, c ha pte r3)

【 The O utline ^】

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文観測地帯である。だが近年、ハワイの伝統的な価値観・信仰・言語の重要性を信じマウナケアの神聖性 を主張するnative Hawaiian と天体観測は全人類の発展のために不可欠だと主張する先進諸国の天文学者 との間の論争が顕在化した。筆者は両者が優劣関係にはなく、お互いの価値観を理解していない訳ではな いと踏まえつつ、伝統と科学進歩の対立の一例であるこの事例の両論を紹介する。

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【 Vo c a b ula ry ^】

11 ^□ a d jo in ^{隣接する，接合する} 102 □ p ro vinc e ^{領域，地方}

19 ^□ e le va tio n ^{昇進，崇高，高度} 113 □ b a sta rd ize ^{価値を下げる，蔑む} 21 ^□ infra re d ^赤外線の 121 □ re ve re nc e ^{尊敬，崇敬}

25 ^□ o p tic a l ^{光学の，望遠観測の} 130 □ m o na rc h ^{専制君主，皇帝} 36 ^□ a m b iva le nt ^{相反する感情を持つ，躊躇する} 137 □ unq ue nc ha b le 消せない，抑えきれない 39 ^□ d e sc e nd a nt ^子孫 145 □ c o e xist ^{同時に存在する} 39 ^□ ind ig e no us ^{生まれつきの，現地の} 159 □ a rro g a nc e ^{横柄さ、尊大さ} 48 ^□ sa lva g e ^{救済する，救出する} 166 □ d ig nity ^{威厳，品位，価値} 80 ^□ p ro g e nito r ^{創始者，祖先} 169 □ tra nsc e nd ^超越する

83 ^□ ze nith ^{天頂，頂点} 171 □ d ism a ntle ^{取り除く，分解する} 97 ^□ d ic ta te ^{命令する，決定する} 172 □ inse nsitive 感受性の鈍い，無感覚な 97 ^□ sa nc tity ^{神聖さ，重要性} 173 □ kinship ^{類似，親類関係} 98 ^□ d o m ina nt ^{支配的な，優勢な} 177 □ q ua int ^{面白い，奇異な} 100 □ c o sm o lo g y ^宇宙論 177 □ re lic ^{遺品，遺跡，名残}

Hula has been an important part of Hawaiian culture for many generations. Native Hawaiians, both men and women, have been performing Hula for centuries. This is Mamina Koga, a former graduate student of the University of Tokyo, performing Hula on Ala Moana beach, in Honolulu, Hawaii. Ms.Koga, who is a specialist in ethno-musicology, has been studying Hula for more than 5 years. Hula looks easy, doesn’t it? But actually, it’s not easy at all. It takes years of practice, just to get the basic steps right. And learning the proper movements is only the beginning. Anyone who is seriously interested in learning Hula, also needs to understand its history, and its cultural significance for native Hawaiians. Today, we usually see Hula being performed to music, to the accompaniment of the Ukulele, or the Guitar. But, in the old days, hula was the accompaniment to chanting or poetry. A chanter recited a poem, and the Hula performance repeated and reinforced the chanter’s spoken words through expressive body movements. Some chants celebrated the king and his family. Others prayed for a good crop, or welcome visitors. Some were dedicated to gods and goddesses, while others were love poems. The poems were chanted with drums, made of gourds or wood. Sometimes, only one man or woman would perform. But at other times, as many as 200 people would be dancing in perfect unison. The performers trained very hard, to make their Hula performances perfect. They all lived in the same place, called the Halau and they practiced together every day. In the Halau, the dance movements were defined and taught by the master teacher, or Kumu Hula, who made sure that the Hula tradition would be preserved and handed down to the next generation of Hawaiians. In the last 2 hundred years or so, since Hawaii’s contact with the E uro-American world, Hula has undergone many changes. But in Hawaii today, Hula is still considered a vital aspect of Hawaiian tradition. For native Hawaiians in particular, Hula provides an important cultural anchor, connecting them to the traditions of the Hawaiian Islands.

Anyone interested in understanding the culture and society of Hawaii, has to try and understand the significance of Hula. That is why Ms.Koga has been studying Hula for many years. Professor Yaguchi, hasn’t been studying Hula for quite as long. So he thought it was a good chance to pick up some Hula tips. Somehow though, compared to the expert, he looks a little awkward, don’t you think? His hips don’t swing as smoothly as hers. His arms are not level. His head is tilted. His posture isn’t very good at all. His steps are very uneven. And I have to say that I think his smile is far less charming. Well, it seems he has a long way to go.

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□ Ukule le ウクレレ

□ uniso n 調和

□ c ha nt 詩のような歌

□ a nc ho r 錨（いかり）

MATHEMATICS

(1- 4, c ha pte r4)

【 The O utline ^】

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この証明に深く関わる決定的な発見をした二人の日本人数学者を持ち出す。二人は「elliptic curves( 楕円 曲線) 」と「modular forms( モジュラー形式) 」というまったく無関係と思われていた二分野の関係を発見 したのだという。この章は「フェルマーの最終定理」の証明に貢献した二人のエピソードである。

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会いを紹介する。同じ数式の計算を考えることで意気投合した二人は、戦争で衰えた日本数学界の教授陣 の教えは乞わず、熱心な学生に数学を教えた。それらの講義では欧米では時代遅れとされる分野が多く扱 われ、その中に「modular forms( モジュラー形式) 」があった。これは数学の中で複雑で特異な分野だっ たが、二人はこれとまったく無関係と思われていた「elliptic curves( 楕円曲線) 」が同一なものであると考 えた。谷山はこの考えを世界的シンポジウムで公開したものの受け入れられず、世界に認められるべく唯 一の理解者だった志村とともにしばらく研究を続けたが、谷山は数年後自殺した。最後に、筆者は谷山と 志村が果たした役割をまとめる。それは独自の言語を持った島々のようなあらゆる数学の分野のうちある 二つの離れた分野の間に架け橋をたてるような、すばらしい憶測を生んだことであった。

【 Vo c a b ula ry ^】

2 ^□ ta nta lize ^{じらす，からかう} 75 ^□ fe ro c io us ^{獰猛な，すごい} 3 ^□m a rg in ^{余白，欄外，限界} 78 ^□ e p ito m e ^{典型，縮図，要約} 10 ^□ inte g ra l 不可欠な，全体の，積分の ₇₈ □ a b se ntm ind e d ^{ぼんやりした} 50 ^□ e so te ric ^{難解な，奥義の} 91 ^□ b iza rre ^{風変わりな，奇怪な} 60 ^□ ig nite ^{点火する,燃え上がらせる} 102 □ fo ur-d ime nsio na l ^四次元の

65 ^□ fle d g ling ^{羽の生えたての，駆け出しの} 109 □ hyp e rb o lic ^{双曲線の，誇張による} 66 ^□ a p p re ntic e ship ^徒弟身分 120 □ re m o te ^{遠い，人里離れた} 68 ^□ ja d e d 疲れきった，あきあきした 123 □ m a ve ric k ^{無所属の、異端の} 69 ^□ d isillusio n ^{幻滅，覚醒} 158 □ c o nje c ture ^{推測，憶測} 73 ^□ b re a kthro ug h ^{大発見，進展，突破}

In March 2005, a German eye doctor with a keen amateur interest in mathematics, discovered after a 50 days search, using his personal computer, what was at the time world’s largest prime number. A prime number is simply one that cannot be divided by any other number except 1 and itself. So 21 is not a prime number, because it can be divided by 3 and 7. But 3 and 7 are both primes, because nothing will divide into either of them. The primes are the building blocks of mathematics, the numerical equivalent of atoms.

The prime number doctor Novak discovered was more than 7.8million digits long. 2^25964951 –1. When interviewed by the press, doctor Novak was reluctant to talk much about his discovery. But Simon Singh, the author of today’s lesson, wrote in a British newspaper that this discovery was a big deal. He said the discovery of a new biggest prime symbolized humankind’s progress, in confronting a challenge of epic proportions. The Greek scholar E uclid has shown that there is an infinite number of primes. But finding the primes becomes increasingly difficult as they become bigger.

So you can imagine how unusual doctor Novak’s discovery of a 7,816,230digit prime number was. Singh argued that it was such a major breakthrough that it deserved to be reported in the front page of any national newspaper.

Still not convinced of the magnitude of doctor Novak’s discovery? What you may ask does this exploration mean? Well, Prime numbers actually generate direct benefits to society. Prime numbers are used to encrypt messages. That is, to turn a message into a form, essentially a code, that is unreadable to anyone who doesn’t have a special key to decode it. The way encryption is done today relies on the strange property that multiplying prime numbers is relatively easy. What for example is 7 times 13? But working out what the 2 prime numbers are that multiply together to give a certain result is much harder. What 2 numbers for example, do you multiply together to get 323? Indeed, with very large numbers, it becomes virtually impossible to solve such problems. And this leads to effectively unbreakable codes. Thanks to the mathematics of primes and these codes, it is possible for individuals to send credit card details over the Internet, and for banks to transfer money securely. And thanks to primes, our e-mails can be encrypted and made safe from prying eyes. Prime numbers mean that our privacy can be protected. And if that still isn’t enough for you, and if you want to have a more direct personal financial benefit, then primes can deliver again. RSA, an encryption corporation in the United States, offers

$20,000 to anyone who can work out which 2 primes multiply together to give this number.

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□ num e ric a l e q uiva le nt 数学における同等（_”原子と同じ_”）

□ e nc ryp t 暗号

□ re luc ta nt 気の進まない

□ virtua lly 事実上，ほとんど

OBJECTIVITY

(1- 5, c ha pte r5)

【 The O utline ^】

●

立ち止まってそれが定義された過程について考えることの重要性について述べている」と導入を始める。 概算や仮説立てといった過程を無視して数値を世界のどこでも通用する客観的に正しいものとするのは誤 りなのだ。次に筆者は、近年普及している”globalization”をキーワードとして提示し、これを万国共通の標 準が存在するという考え方に基づいたものとして疑問視する。ある特定の文化による基準を正しいものと する考え方は、現代の科学でも大きな問題である。

●

【 Vo c a b ula ry ^】

4 ^□ a p p lic a b le ^{適用できる，実用的な} 55 ^□ a sse ssm e nt ^{査定，評価，割当金} 12 ^□ a p p ro xim a tio n ^{近づくこと，近似}(値) ₅₆ □ tid a l fla t ^{潮汐平底（干潟など）} 15 ^□ hyp o the sis ^{仮説，憶測} 90 ^□ hig h(lo w ) tid e ^{満潮（干潮）}

35 ^□ ne g lig ib le ^{無視してよい} 94 ^□ d e sig na te ^{指し示す，指名する} 37 ^□ fo rm ula ^{定式，法式，慣用表現} 133 □ ra nd o m sa m p ling ^{無作為抽出}

52 ^□ d isp ute ^{論争する，抵抗する} 171 □ m e tho d o lo g y ^方法論

How do you prove that you are really you? When you take an exam at Komaba, you might be asked to put your photo ID on the desk. So you prove that you are really you with a photograph. But do you think your ID photo really represents you accurately, and objectively?

On her controversial book, on photography, the American critic Susan Sontag challenged the common assumption that photographs accurately represent reality. Sontag argued that in fact, the camera’s rendering of reality must always hide more than it discloses. When we are reading the newspaper, we don’t often stop to ask ourselves what a photograph might be hiding, avoiding, or distorting. For most of us, a photograph seems as real as a real view, through some kind of real window. But do news photographs accurately and objectively capture the reality of an event?

Well, part of the problem here is that it’s just so difficult to define the meaning of reality. So perhaps a better way to approach the issue of the questionable reality of photographs is to think of these visual images in the same way that Professor Fujigaki approaches numbers. Professor Fujigaki warns us that things seem to take on a life of their own when they are turned into numbers, that they start to seem objective. So she encourages us to be mindful of the process of approximation and the construction of hypothesis.

Photographic images too, easily take on a life of their own, and start to seem objective. So perhaps we should treat photographic images in the same way that professor Fujigaki encourages us to treat

numbers. What we should focus on is the process, not the product. We should be thinking about how a photographic reality is constructed. So let’s think of how a photograph is made. Think of what you do when you take photographs. What are some of the things that are involved in making an image? Maybe first, you identify an object or a scene. Are you taking a photo of a person, a tree, something else. And then, maybe you decide on the angle. Are you shooting straight ahead? To the right? The left? The back? The front? Next, composition. How are you going to arrange the objects. And then, cropping. You’re going to crop the image. What are you going to include? What are you going to leave out? And finally, you’re going to focus. What are you going to focus on? These are just a few of the things we all think about when we are taking a photograph, whether we think about them consciously or not. And of course nowadays, with digital cameras, there’s also the question of digital manipulation. Using software, we can easily decide after the photograph is already on our computer screen, how much to crop, what colors to emphasize, what the degree of contrast is going to be, or we could even combine 2 or more images to make a composite image, showing something that never really existed.

Just as numbers can make data seem objective, photographs can make visual data seem real. So in order to assess that reality, it’s important to be highly conscious of the process by which those visual images were created.

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□ re nd e ring 解釈（＝inte rp re ta tio n）

□ c o ntro ve rsia l 論争の

□ m a nip ula tio n 操作

SUBJECTIVITY

(1- 6, c ha pte r6)

【 The O utline ^】

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色を知ったことにはならない、と話を始める。直接的な体験は、間接的に情報を得ることとは本質的に異 なるのである。筆者は次にこの例として、「腰痛の苦痛」と「我が子を亡くした悲しみ」を挙げ、我々には 精神の働きによる_’inside’と身体の働きによる_{’outside’}があり両者が本質的に異なることを繰り返す。ここ で筆者はこのことが、’inside knowledge’は人間関係の構築のために重要だが、実際に他人の立場に立つこ とには限界があるという曖昧な性質をもっていることを示している、と述べる。最後に筆者はこの曖昧さ が、本人にしか体験しえないにも関わらず本人はその本質を知りえない「死」についても適用できると述 べ、本文の導入を締めくくる。

●

た本はたくさんあると述べ、例としてSherwin Nuland 著”How We Die”を引用する。次に我々はこれらの 本を読み死の生々しいイメージを想像するが、これらが本当に死について本質的に伝えているか、死を体 験している本人にとっての死とは本当はどのようなものなのか、を問う。筆者は、筆者自身が遭遇した自 動車事故と筆者の母が気を失ったときのことの二例を挙げ、目撃者の方が実際に体験した当事者より事を 深刻に捉えていたことを示す。最後に、実際に死を体験した者はいないが、死に近い体験をした人は死の 瞬間は心地よいもの、していないものは苦しいものであると主張するといい、死の苦しみを恐れることを つまらないこととして片付ける。

【 Vo c a b ula ry ^】

5 ^□ sim ulta ne o usly ^同時に 101 □ hyp e ra c tive ^{異常に過敏な}

6 ^□ ino rg a nic ^{無機の，無生物の} 106 □ stup e fying ^{驚愕する，感覚が鈍る}

6 ^□ p ig m e nt ^{色素，顔料} 115 □ d e sist ^{やめる，思いとどまる}

6 ^□ se d im e nt ^{沈殿物，堆積物} 120 □ a na to m ic a l ^解剖の

7 ^□ p o ta ssium ^カリウム 121 □ a sse rtive ne ss 自己主張の強さ，独断性

8 ^□ sulfa te ^硫酸塩 138 □ rim ^{縁，へり，外輪}

30 ^□lum b a g o ^腰痛 138 □ g o ug e ^{えぐり出す，穴を掘る}

58 ^□ a m b ig uo us ^{曖昧な，多義的な} 141 □ re so und ing ^鳴り響く 71 ^□ intim a te 親密な，肉体関係のある 149 □ no stril ^鼻孔 95 ^□ c o nvulsio n ^{痙攣，発作，激動} 153 □ p e lvis ^骨盤

96 ^□ a g o nizing ^{苦痛を与える} 154 □ o nlo o ke r ^{見物人，傍観者} 98 ^□ re susc ita tio n ^蘇生 169 □ je rky ^{ぎくしゃくした} 100 □ fib rilla ting ^{小繊維化された} 189 □ first-ha nd ^{直接の，じかの}

E very year in the autumn, the University of Tokyo has homecoming day. On our campus, Komaba graduates of all ages are welcomed home, for a one-day visit. Here, some Komaba alumni, and family members, have joined with faculty to attend a special homecoming day lecture and campus tour. They are learning about Komaba’s rich variety of splendid trees, and attaching new nameplates to some particularly notable specimens.

The topic for today’s session is subjectivity. We’ve been thinking about how difficult –indeed, how impossible—it is to really know what it’s like to be someone else, to have someone else’s experiences. It’s even difficult to imagine being ourselves at a different age. Can you imagine how different the Komaba campus might seem to you, if you came back to a homecoming day 25 or 30 years from now? How different would it feel to walk though the main gate again aged 40 or 50?

E verybody’s experience of the Komaba campus is surely unique, and our subjective perception of our surroundings changes as we ourselves change in age. But, what about non-human life forms at Komaba? Have you every wondered what the Komaba experience is like for one of our campus cats? Or even for one of our splendid campus trees?

Take this large white oak tree for example, the one facing the main gate. You have probably walked past this tree hundreds of times. Have you every tried to see Komaba from the perspective of this big oak tree? Have you ever wondered if it has its own tree like awareness of all the human beings busily coming and going through Komaba’s main gate?

It might surprise you to know, that there are almost as many fore-grown trees on our campus as there our first year students. A survey conducted in 2003, recorded 2794 trees on campus that were at least 10 centimeters in diameter. Maybe you know which high-schools sent the most incoming students in your year, but do you know what kind of trees are the most common at Komaba? Can you guess? Well, the most common Komaba tree is the shuro, which is a kind of a palm tree. In 2003, we had 473 shuro trees on campus. Another common tree is the icho, or gingko tree, which makes the central avenue a glorious golden yellow in autumn and provides Todai with its current logo. In 2003, we had 134 gingko trees on campus. We also had 112 keyaki, or zelkova trees; 140 enoki, or hackberry, and 144 someiyoshino cherry trees. At the other end of the scale, we had just 6 apricot trees, 1 venerable olive tree, and a single pomegranate. Maybe for you, trees are just trees. But today, when you leave the classroom, why not take a look around at some of our trees, and try to experience Komaba from a different perspective? Of course it’s not possible for us to turn ourselves into trees, even for half an hour, and there are serious philosophical complexities involved in any attempt to imagine ourselves inhabiting the subjectivity of another person or life form. But the effort of making that kind of imaginative stretch, can give us a fresh perspective on things that we’ve come to take simply for granted.

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□ no ta b le sp e c im e ns よいサンプル

□ ve ne ra b le 歳を取り、尊敬すべき

□ p e rsp e c tive 見地

VOICE

(1- 7, c ha pte r7)

【 The O utline ^】

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に広めたのは華僑の人々だ」という。筆者はそう考えるきっかけとなったある客船での体験、そしてその 後のある旅館での体験を記す。そして中国系アメリカ人の人類学者がカラオケに関する見解を表した本文 を紹介する。

●

の、最終的には歌っているときの心情や娯楽としてのカジュアルさなどカラオケの様々な魅力に取りつか れた筆者は、中国系アメリカ人社会におけるカラオケについて以下のような分析をする。まず筆者は三つ の社会に着目した。一つ目は中所得層のホンコン近隣出身者で、彼らは母国語で歌うことで文化的連帯感 を強める。二つ目は高所得・高学歴の台湾人で、彼らはカラオケをステータスシンボルにしている。三つ 目は低所得層のマレー系の人々で、カラオケは彼らにとって社会からの逃げ場である。このことから筆者 はカラオケは利用者の素性や目的によって様々な利用のされ方をすると分析したのだ。本文の後半部分で は、マレー系移民のAh Maa に関するエピソードが紹介される。彼女にとってカラオケは「平凡で孤独な 日常生活からの逃げ場」を意味する。最後に筆者は、カラオケは必ずしもただの娯楽ではなく、日常生活 から抜け出して同じ社会的境遇の人々と触れ合い”a voice of their own”^{を共有できる「居場所」にもなりう} る、とまとめる。

【 Vo c a b ula ry ^】

4 ^□ Dia sp o ra バビロン捕囚後のユダヤ人離散 118 □ vic inity ^{近所，周辺} 4 ^□ d iffusio n ^{普及，拡散，発散} 126 □ a fflue nt ^{裕福な，豊富な} 44 ^□ a nthro p o lo g ist ^人類学者 142 □ m ultie thnic ^多民族の 47 ^□vivid ly ^{鮮明に，生き生きと} 157 □ b a nq ue t ^{宴会，ごちそう} 51 ^□ rid ic ulo us ^ばかげた 205 □ e xp lic it ^{明白な，公然の} 64 ^□ inte nsity ^{強烈さ，熱心さ} 211 □ c o m p a trio t ^{同胞，同国人，同僚} 65 ^□ sub sid e ^{おさまる，下がる} 211 □ hum d rum ^{単調な，平凡な} 93 ^□m e d io c re 並みの，良くも悪くもない 226 □ the ra p e utic ^{治療法の，健康に良い} 100 □ e nc a p sula te ^{(カプセルに)包む}

Professor Takumi Moriyama is a cultural anthropologist. One of the most important ways in which he conducts his research is through personal interaction with the people he is studying. So fieldwork is an important part of his academic study. From 1987 to 1990, professor Moriyama was involved in what’s known as participant observation on the island of Madagascar. Madagascar is located off the coast of the African continent. The key point about participant observation is that the researcher participates in the culture he or she is also observing. The researcher, in this case professor Moriyama, becomes immersed in the culture, learns its languages, and takes part in its everyday routines, rituals and activities. Professor Moriyama talked to us about the time he spent doing fieldwork in Madagascar.

One of the reasons I decided to study cultural anthropology is that I had always interested in questioning things that seemed natural and self-evident. I thought that encountering different cultures and different people would give me a chance to understand myself, my own cultural commonsense in relative terms. One thing leads to another, I ended up focusing on culture and people of Madagascar. I lived on the island for three years. Sometimes, cultural difference manifested itself in really obvious ways like the time I crashed my motorcycle and broke a leg. The villagers who came to help me insisted I should be taken straight to a traditional healer, who would work on my leg while praying to various Gods and ancestors. It was very difficult to decline this offer and get myself to the nearest hospital instead. Usually though, my experience of difference in Madagascar was not dramatic at all, but really quite subtle. Not unlike the difference of distance I feel for my friends and acquaintances in Japan. What I learned through my fieldwork was that it was wrong to define the people of the islanders “completely other”, just because they live so far away from Japan. At the same time, I also came to feel strongly that it was just as wrong to expect people who share my cultural background to act and think in the same manner that I do. Difference and distance are not the same thing. I learned many things about

Madagascar while doing my fieldwork, but in the end, perhaps the most significant lesson I learned was not how to see myself relatively through my encounters with others, but to reflect on the reasons why I want to see myself in relation to others.

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□ imm e rse d in 浸る

□ d e c line 拒否する

□ e nc o unte r 出会う

□ sub tle 捉えがたい

COFFEE

(1- 8, c ha pte r9)

【 The O utline ^】

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発祥の地のエチオピアでは自然への謝意を示す”slaughtered coffee“という儀式があった。ムスリム商人に とって収益性の高い新たな商品だったコーヒーはアラーからの贈り物として見られた。その後coffee house が各地で増えコーヒーがヨーロッパに普及するにつれて、コーヒーが地球からの、そして栽培している人々 や栽培の糧となった土や水からの授け物だ、という概念は薄れていった。最後に筆者は、コーヒーはただ の飲み物ではなく様々な学問分野を編んでできた人間社会という布を構成する１本の糸であり、我々はそ れを辿ることであらゆる相互的影響力で形作られる人間社会の新たな側面を見ることができる、と述べる。

●

ついた”Café Genscher”というカフェがいくつか存在するという小話から始め、最近はさらにインターネッ トカフェも存在すると述べる。クロアチアは一国として魅力的なだけでなく、国際的情報網の一部として 世 界 に 開 け て い る の だ 。 そ し て 現 代 は 人 間 が local に 存 在 し な が ら globalization も 進 行 し て い

る”glocalization”^{の時代であり、}世界を股にかける多国籍企業が強力化する一方でローカルな国民国家は市

民や彼らの税金を基盤に確かに存在し続けていると述べ、ドイツの話に移行する。19 世紀中南米の植民地 化を進め多くのコーヒー・プランテーションを開発したドイツは、未だに中米のコーヒー市場を支配して おり、中南米のコーヒー農家が貧困に苦しむ中自国でのコーヒー税によって大きな収益を得ている。巨大 企業とドイツ政府が手を組むことで、ドイツはコーヒーを栽培できない自然環境でありながら世界のコー ヒー市場に大きな影響力があるのだ。筆者は「発達した機械や高度な技術によって世界市場を攻撃した主 は、同時に農業や尊い人間労働の価値を損なわせるだろう」というマルクスの言葉を引用し、人間の手に よる労働という尊いものが機械によって支配されていると述べる。そしてドイツについて、自国の近代化 や工業化を完成させる一方でグアテマラやメキシコの地元人を扱き使い近代化や工業化を進まない状況に 追い込んでいる、と非難する。最後に筆者は、現代は”glocalization”というよりはグローバルとローカルが ともに崩壊しグロテスクに混在した”glotesuqualization”の時代といったほうが適切だと皮肉り、コーヒー というひとつのものから垣間見える現代の近代化主義や植民地主義といった諸問題が混雑する世界を嘆く。

【 Vo c a b ula ry ^】

1 ^□ ritua l ^{儀式，しきたり} 68 ^□ e m b ro il ^{巻き込む，混乱させる}

8 ^□ sla ug hte r ^{殺戮，畜殺，惨敗} 80 ^□ re m na nt ^{残骸，生き残り，名残} 17 □ b re w コーヒーを入れる，醸造する 104 □ ine xtric a b ly ^密接に

21 □ va nity ^{自惚れ，慢心，虚栄心} 136 □ d e va sta ting ^{破壊的な，圧倒的な} 34 □ p ro m ine nt ^{突起した，重要な} 137 □ ind ig e no us ^{固有の，現地の} 40 □ te nuo us ^{希薄な，差異が微妙な} 147 □ ta riff ^{関税(率)，料金} 40 □ d istrib uto r ^{分配者，配給者} 165 □ d ig nity ^{威厳，尊さ，高位} 50 □ c o nta m ina tio n ^{汚染，不純物，混成} 181 □ b rute 獣のような，肉体だけの

The reading for today’s session touches on a wide range of places from Cairo, to Zagreb, to Hamburg, to Mexico. And it covers a wide variety of topics, from soccer to coffee, to exchange rates, to Internet cafés. Holding all of this together is the underlining theme of global flow and exchange. Professor Usui’s round the world essay certainly raises some important questions about the globalization of agricultural commodities. But as his essay suggests, agricultural globalization is not only limited to actual products like coffee. The global circulation of products is closely tied to the global circulation of people, of technology, and of knowledge.

Some of you may have noticed a small rice paddy near the Komaba Todai-mae Station, right next to the Komabano Park. It’s owned by a nearby high school, so some of you may even have planted and harvested rice there. Students from the high school had the chance to get some hands-on experience in rice farming right in the middle of Tokyo. This field is called the Kellner Rice Paddy. In today’s reading, Professor Usui recalls how he once visited a cafe in Zagreb named after a famous German politician. Here in Meguro, we can walk across the train tracks and visit a rice paddy named after a famous German teacher. Oscar Kellner arrived in Japan in 1881, in response to an invitation he had received from the Japanese government. He’d been asked to come to Tokyo to teach the latest theories, and practical methods of modern agriculture, at the newly established college in Komaba. Perhaps you have heard of the Sapporo Agricultural College, where the famous professor William S. Clark taught for 1 year. Komaba Agricultural College also played a crucial roll in the development of agricultural science in Japan. It’s the ancestor of the University of Tokyo’s present Department of Agriculture. As a professor of agricultural chemistry at Komaba, teaching in E nglish, Oscar Kellner taught many promising students. Some of his students went on to become influential bureaucrats and scholars. They played an important roll in setting the course of Japanese agricultural policy and science in the 20^th century. Kellner taught subjects that were not widely known at the time in Japan such as plant nutrition, life stock nutrition, plant physiology, and climatology. At the time, these subjects were regarded as cutting-edge science. It was taken for granted that mastery of these topics was essential for the development of profitable agriculture, and therefore for the establishment of a strong nation state. Kellner believed that the latest scientific knowledge should be applied even to rice growing, which of course already had a long tradition in Japan, although not in his native Germany. During the course of his 11-year carrier at Komaba, Kellner performed various experiments to determine the best water quality and fertilizer for growing rice. The results of his work here on this campus made a significant contribution to the development of rice growing in Japan. The Kellner Rice Paddy at Komaba is not only a direct legacy of his dedication to science and to his students; it’s also a test to the complexity, and to the creative potential of the global circulation of knowledge, technology, products, and people.

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□ ric e p a d d y 水田

□ c utting -e d g e 最先端の

□ c lim a to lo g y 気候学

□ p hysio lo g y 生理学